A Comparative Study of Dana-parami in Theravada Buddhism and Mahayana Buddhism

Abstract

The present article is undertaken with three primary objectives: (1) to investigate the concept of Dana-parami (the perfection of generosity) as presented in Theravada Buddhism; (2) to examine the notion of Dana-parami within the Mahayana Buddhist tradition; and (3) to conduct a comparative analysis of the perfection of generosity in Theravada and Mahayana Buddhism. The article adopts a documentary approach as its principal methodology, wherein canonical texts and relevant commentarial sources are critically reviewed and synthesized. The findings are presented through a descriptive-analytical framework.

The findings of the study reveal that 1) Theravada Buddhism, the practice of Dana-paramita (the perfection of giving), is grounded in the principle of karmic causality, which functions as the motivational force behind its cultivation. The primary objective of such practice is to purify the giver’s mind by eliminating miserliness and nurturing wholesome qualities. Ultimately, Dana-paramita leads to the attainment of personal liberation (Nibbana) in accordance with the ideal of the arahant. Upon achieving emancipation, the enlightened individual continues to impart the Dhamma for the benefit and liberation of other beings. 2) In Mahayana Buddhism, the cultivation of Dana-paramita is driven by the realization of Sunyata (emptiness) grounded in wisdom, together with boundless compassion (Karuna) for all sentient beings. Giving is therefore understood as an expression of the interconnection between oneself and others, both of which are ultimately empty of inherent existence. This practice aligns with the Bodhisattva ideal, wherein one aspires to liberate all beings from Samsara before attaining the Nibbana oneself, vowing to enter final liberation only as the last. 3) The comparative analysis between Theravada and Mahayana perspectives on the perfection of generosity reveals that, although the two traditions differ in terms of doctrinal viewpoints, motivational foundations, and philosophical premises, they share a common ultimate goal - the perfection of virtue for the welfare and benefit of all.